De peccato mortali et quotidiano
De peccato mortali et quotidiano
Earlier, we discussed sin, where we intentionally left out the forms of sin to address, namely mortal and venial. Every action of a person that is not in Christ is a mortal sin, because it is the bad fruit of a corrupt tree, namely the flesh. The desires of the flesh are death, according to Romans. VIII. . Furthermore, the desires of the flesh are enmity against God. This is a statement. Those who are in the flesh cannot please God. In these places, it's necessary to interpret 'flesh' as referring to the whole nature of humanity and, consequently, to the most excellent powers of nature, as we have explained above. Digitized by Google, no other part of man is more flesh than the supreme power of reason, which in it is properly ignorance and contempt of God, unbelief, and this kind of deadly plague, whose fruits and works are all human functions. All the works of the saints are a remedy against venial sins, because they are forgiven through the mercy of God to those who believe. Sometimes God takes away the spirit from the saints, so that they fall into manifest vices, which they rightly call mortal sins, as long as they know that whatever happens through those who lack the Spirit of God is mortal in that way. Once, they were commonly called crimes, which the Sophists now refer to as mortal sins, openly wicked deeds, and daily sins, which they call venial. Regarding the law and the Gospel, concerning the Old and New Testaments, I believe that what I have said needs to be especially considered, which I see has been treated by me less thoroughly than the dignity of the matter requires, but I do not wish to be called a teacher. The Scriptures will abundantly provide what we have overlooked. I thought it would be enough to indicate what you primarily need from Scripture. It requires both the law and the Gospel. The law reveals sin and terrifies the conscience. Through the Gospel, sin is forgiven, and the Spirit is given to inflame the heart to fulfill the law. If you consider the name of the testament more closely, the Old Testament would not be a testament of the New Testament, since the testator has not died in it; but in the New Testament, the testator has died. In the Old Testament, animals were sacrificed as a type of the grace that would come through the death of the testator. But these are more subtle than what the reasoning of this commentary allows. Here, the discussion often centers on the letter and the spirit, about which I'd rather consult Augustine or Luther than myself, although I've touched on this above in relation to the law. Here, the discussion often revolves around the letter and the spirit, about which I would rather consult Augustine or Luther than myself, although I have touched on the matter in relation to the law above.
Read the original Latin
Supra de peccato dictum est, ubi consulto omisimus peccati formas tractare, mortale, ut loquuntur, et veniale.
Est enim mortale peccatum omne opus hominis, qui non est in Christo, quia malae arboris, nempe carnis, malus fructus est.
Adfectus autem carnis mors est ad Rom.
VIII. .
Item v. : Adfectus carnis inimicitia est adversus Deum.
Item v. : Qui in carne sunt, Deo placere non possunt.
Quibus locis necesse est, ut carnem interpreteris de tota hominis natura adeoque de praestantissimis naturae viribus, ut supra docuimus.
Digitized by Google Immo non alia pars hominis magis caro est, quam suprema vis, ratio, quod in illa proprie sit ignoratio et contemptus Dei, incredulitas et hoc genus sonticae pestes, quarum fructus et opera sunt, omnes functiones humanae.
Contra venialia peccata sunt omnia sanctorum opera, nempe quod per misericordiam Dei credentibus condonentur.
Nonnunquam sanctis eripit Deus spiritum, ita ut in manifesta vitia prolabantur, quae vocent sane, me nihil refragante, peccata mortalia, modo sciant, me mortalia ad eum modum appellare, quidquid fit ab iis, qui spiritu Dei carent l ).
Quondam fere crimina vocabantur, quae Sophistae nunc vocant peccata mortalia, facinora palam mala, et quotidiana peccata, quae isti venialia.
De lege ac evangelio, de Veteri ac Novo Testamento haec, quae dixi, puto requiri potissimum, quae ipse video a me tenuius, quam pro rei dignitate, tractata esse, sed nolo Rabi vocari.
Abunde suppeditabit Scripturae usus, quod nos praeterivimus.
Satis esse putavi indicare, quid potissimum in Scriptura requireres.
Requires autem legem ac evangelium.
Lex peccatum ostendit ac conscientiam pavefeeit.
Evangelio peccatum condonatur et exhibetur spiritus, qui ad faciendam legem cor inflammet.
Si testamenti nomen propius consideres, Vetus Testamentum xvnog Novi Testamenti, non Testamentum fuerit, ut in quo non decesserit testator; Novo Testamento decessit testator.
Vetere pro testatore typi gratia pecudes caedebantur, quae testatoris mortem significabanf.
Sed haec argutiora sunt, quam quae hujus commentarii ratio admittat.
Solet hic de litera et spiritu disputari, de quibus malo vel Augustinum vel Lutherum quam me consuli, quanquam supra etiam in legis ratione attigerim.
zu wenig in Rechnung gebracht.
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